1Th 2:3-10 | RWP | e4.org | Exhortation ( παρακλησις ). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. Not of error ( ουκ εκ πλανης ). This word is same as πλαναω , to lead astray ( ) like Latin errare . Passive idea of error here rather than deceit. That is seen in nor in guile ( ουδε εν δολω ) from δελω , to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. Nor of uncleanness ( ουδε εξ ακαθαρσιας ). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

‏ 1 Thessalonians 2:3-10

Exhortation ( παρακλησις ). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort.

Not of error ( ουκ εκ πλανης ). This word is same as πλαναω, to lead astray (2Ti 3:13) like Latin errare. Passive idea of

error here rather than deceit. That is seen in

nor in guile ( ουδε εν δολω ) from δελω, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.

Nor of uncleanness ( ουδε εξ ακαθαρσιας ). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

But even as we have been approved by God ( αλλα καθως δεδοκιμασμεθα υπο του θεου ). Perfect passive indicative of δοκιμαζω, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy.

To be entrusted with the gospel ( πιστευθηνα το ευαγγελιον ). First aorist passive infinitive of πιστευω, common verb for believing, from πιστις (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1Co 9:17; Ga 2:7; Ro 3:2; 1Ti 1:11; Tit 1:3, though the active had the dative of the person.

So we speak ( ουτως λαλουμεν ). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God.

Not as pleasing men ( ουχ ως ανθρωποις αρεσκοντες ). Dative case with αρεσκω as in Ga 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Co 4:5).

Using words of flattery ( εν λογω κολακειας ). Literally,

in speech of flattery or fawning. Old word, only here in N.T., from κολακς, a flatterer. An Epicurean, Philodemus, wrote a work Περ Κολακειας (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of "the selfish conduct of too many of the rhetoricians of the day," conduct extremely repugnant to Paul. The third time (verses 1, 2, 5) he appeals to their knowledge of his work in Thessalonica. Frame suggests "cajolery."

Nor a cloke of covetousness ( ουτε προφασε πλεονεξιας ). Pretext ( προφασις from προφαινω, to show forth, or perhaps from προ-φημ, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame's translation. Πλεονεξια is merely "having more" from πλεονεκτης, one eager for more, and πλεονεκτεω, to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Co 1:23; Ro 9:1; Php 1:8, a solemn oath for his own veracity.

Nor seeking glory of men ( ουτε ζητουντες εξ ανθρωπων δοξαν ). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See Ac 20:19; 2Co 4:5; Eph 4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of ( εξ ) men.

Neither from you nor from others ( ουτε αφ' υμων ουτε αφ' αλλων ). He widens the negation to include those outside of the church circles and changes the preposition from εξ (out of) to απο (from).

When we might have been burdensome, as apostles of Christ ( δυναμενο εν βαρε εινα ως Χριστου αποστολο ). Westcott and Hort put this clause in verse 7. Probably a concessive participle,

though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy,

as Christ's apostles, as missionaries clearly, whether in the technical sense or not (cf. Ac 14:4, 14; 2Co 8:23; 11:13; Ro 16:7; Php 2:25; Re 2:2). They were entitled to pay as "Christ's apostles" (cf. 1Co 9; 2Co 11:7ff.), though they had not asked for it.

But we were gentle in the midst of you ( αλλα εγενηθημεν νηπιο εν μεσω υμων ). Note εγενηθημεν (became), not ημεθα (were). This rendering follows ηπιο instead of νηπιο (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ηπιο as making better sense. Dibelius terms νηπιο unmoglich (impossible), but surely that is too strong. Paul is fond of the word νηπιο (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.

As when a nurse cherishes her own children ( ως εαν τροφος θαλπη τα εαυτης τεκνα ). This comparative clause with ως εαν (Mr 4:26; Ga 6:10 without εαν or αν ) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1Ti 5:24; 2Co 3:13ff.) from

babes to

nurse ( τροφος ), old word, here only in the N.T., from τρεφω, to nourish, τροφη, nourishment. It is really the mother-nurse "who suckles and nurses her own children" (Lightfoot), a use found in Sophocles, and a picture of Paul's tender affection for the Thessalonians. Θαλπω is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Eph 5:29.

Even so, being affectionately desirous of you ( ουτως ομειρομενο υμων ). Clearly the correct text rather than ιμειρομενο from ιμειρω, old verb to long for. But the verb ομειρομα (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Ps 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents ομειρομενο περ παιδος,

greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root σμερ, remember, and that ο- is a derelict preposition ο like ο-δυρομαι, ο-κελλω, ω-κεανος. Wohlenberg (Zahn, Kommentar) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan).

We were well pleased ( ηυδοκουμεν ). Imperfect active of ευδοκεω, common verb in later Greek and in N.T. (see on Mt 3:17), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.

To impart ( μεταδουνα ). Second aorist active infinitive of μεταδιδωμ, old verb to share with (see on Lu 3:11). Possible zeugma with

souls ( ψυχας ), though Lightfoot renders "lives." Paul and his associates held nothing back.

Because ye were become very dear to us ( διοτ αγαπητο ημιν εγενηθητε ). Note διοτ (double cause, δια, οτ, for that), use of γινομα again for become, and dative ημιν with verbal αγαπητο, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.

Travail ( μοχθον ). Old word for difficult labour, harder than κοπος (toil). In the N.T. only here, 2Th 3:8; 2Co 11:27. Note accusative case here though genitive with μνημονευω in 1:3.

Night and day ( νυκτος κα ημερας ). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 3:10.

That we might not burden any of you ( προς το μη επιβαρησα τινα υμων ). Use of προς with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω is late, but in the papyri and inscriptions for laying a burden ( βαρος ) on ( επι- ) one. In N.T. only here and 2Th 3:8; 2Co 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Co 9-12), though he vindicated his right to remuneration.

We preached ( εκηρυξαμεν ).

We heralded (from κηρυξ, herald) to you, common verb for preach.

How holily and righteously and unblameably ( ως οσιως κα δικαιως κα αμεμπτως ). Paul calls the Thessalonians and God as witnesses ( μαρτυρες ) to his life toward you the believers ( υμιν τοις πιστευουσιν ) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.